Adhyaya 75: Nishkala–Sakala Shiva, Twofold Linga, and the Supremacy of Dhyana-Yajna
भक्त्या च योगेन शुभेन युक्ता विप्राः सदा धर्मरता विशिष्टाः यजन्ति योगेशम् अशेषमूर्तिं षडस्रमध्ये भगवन्तमेव
bhaktyā ca yogena śubhena yuktā viprāḥ sadā dharmaratā viśiṣṭāḥ yajanti yogeśam aśeṣamūrtiṃ ṣaḍasramadhye bhagavantameva
Doués de bhakti et d’un Yoga propice, les éminents sages brahmanes—toujours voués au dharma—vénèrent, au sein du diagramme sacré à six angles, ce même Bhagavān : le Seigneur du Yoga, aux formes sans limite, qui pénètre toutes les manifestations.
Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya; describing the prescribed mode of Shaiva worship)
It frames Linga-worship as both bhakti and yoga, performed in a consecrated geometric space (the six-angled mandala), emphasizing that the Linga points to Shiva as the all-pervading Pati of limitless forms.
Shiva is presented as Yogesha (the sovereign of all yogic realization) and Ashesha-murti (the one whose manifestations are innumerable), indicating Pati as transcendent yet immanent in every form while remaining the single Lord worshipped.
A combined discipline of auspicious yoga (inner concentration and purification) and devotional worship (yajana/puja) conducted within a six-angled mandala—an outward rite aligned with inward Pashupata-oriented yogic focus on the Lord.